Antigonish, Canada, Sep 20, 2019 / 05:01 pm (CNA).- A Catholic hospital in the Canadian province of Nova Scotia will now be required to offer assisted suicide and euthanasia on site, after an assisted suicide advocacy group threatened legal action in January.
The Canadian Senate legalized assisted suicide and euthanasia in June 2016. Both practices are fully funded in the Canadian healthcare system.
The Candian Press reports that St. Martha’s Regional Hospital in Antigonish was formerly run by the Sisters of St. Martha, which signed an agreement in 1996 with the provincial health authority when it took control of the facility.
The agreement was meant to ensure the hospital’s Catholic identity and values would be preserved.
However, the Canadian Press reports, the Nova Scotia Health Authority last month “quietly instituted” a policy change to require St. Martha’s to offer assisted suicide.
“This approach respects the 1996 Mission Assurance Agreement with the Sisters of St. Martha that lays out the philosophy, mission and values of St. Martha’s in accordance with its faith-based identity, while also meeting the legislated obligation to ensure that [assisted suicide and euthanasia] is available in the Antigonish area for those who request and meet the criteria to access that service,” said Tim Guest, the health authority’s vice-president of health services, as quoted by the Canadian Press.
Dying With Dignity Canada, a group advocating for assisted suicide and euthanasia, said that many hospitals across Canada ban the practice on the premises, particularly in the provinces of Ontario, Alberta, and British Columbia.
The group’s leadership has said that they hope the province’s proactive approach will be “used as a model in other jurisdictions across the country.”
Canadian lawmakers have raised concerns about the country’s assisted suicide legislation since its passage, over problems such as conscience protections and whether minors should be able to avail themselves of assisted suicide.
Some of these concerns were raised again in the recent case of a Canadian man, Roger Foley, who suffers from an incurable disease and claims that despite asking for home care, the medical team at an Ontario hospital would only offer him assisted suicide.
The bishops of Canada have recently reiterated their support for palliative care as a distinct form of care that attends to the needs and dignity of the whole person at the natural end of their life.
The bishops’ statement clarified that patients and doctors are not required to do everything possible to avoid death if a life has reached its natural conclusion and medical intervention would not be beneficial.
“So while life is a penultimate good, requiring us to take reasonable care of our lives, we are not morally obligated to seek or undergo burdensome therapies ‘at all costs’ that provide no benefit. Nor at the same time are clinicians morally obligated to ‘do everything possible’ if life has reached its natural conclusion and it is no longer medically appropriate. Such a stance is known as vitalism and is rejected by the Catholic moral tradition,” according to Covenant Health’s definition of palliative care included in the bishops’ statement.
A Catholic approach to palliative care is a “person-centered approach,” the bishops said, “which draws deeply from the scriptural understanding of healing, compassion and love.”
This approach takes account of a patient’s “body, mind and spirit” and tries to relieve human suffering while also attending to “the transcendent needs of the dying person and his/her loved ones, with special solicitude for the poor and disadvantaged.”
There also needs to be more and better information available about palliative care resources for patients and their families in Canada, the bishops said. They advocated for public awareness campaigns about palliative care implemented in the country’s health care systems, including resources that would take into account the needs of different cultures or of disadvantaged and vulnerable groups.
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Known as “Charlie” — abbreviated to just “Chali” in his most intimate circle — from childhood Carlos Manuel “Charlie” Rodríguez exuded a gift and zeal for communicating the tremendous value and vitality of the Catholic faith. / Credit: "The… […]
Rodrigo Iván Cortés, president of the National Front for the Family, described Claudia Sheinbaum’s victory as “very bad news for life, family, and freedoms.” / Credit: EWTN Noticias/Screenshot
ACI Prensa Staff, Jun 5, 2024 / 18:50 pm (CNA).
Various pro-life, pro-family, and lay leaders of the Catholic Church in Mexico have reacted with concern to the election of Claudia Sheinbaum as president of the country.
Rodrigo Iván Cortés, president of the National Front for the Family, described Sheinbaum’s victory as “very bad news for life, family, and freedoms.”
For the pro-family leader, Sheinbaum represents continuity with the same progressive agenda of the outgoing administration of President Andrés Manuel López Obrador. Citing the growing legalization of abortion and use of gender ideology throughout the country, Cortés explained that “the López Obrador regime culminated in a culture of death, of ideology, not only of gender confusion but also of socialist populist indoctrination.”
However, in an interview with “EWTN Noticias,” EWTN’s Spanish-language news program, Cortés emphasized that just as people didn’t vote for López Obrador because of his position on abortion, gender ideology, or for freedoms to be canceled, people didn’t vote for Sheinbaum for those same reasons. What happens, he indicated, is that “when they come to power, they implement [that agenda].”
For Juan Dabdoub, president of the Mexican Family Council (ConFamilia), there are “two important factors” that would explain Sheinbaum’s victory in the presidential elections.
The first, he told ACI Prensa, CNA’s Spanish-language news partner, is that in Mexico there is “a poor political culture, which makes a large majority of the people manipulable.”
A second factor, Dabdoub noted, is that “Mexican Catholicism has failed in something extremely important that Pope St. John Paul II already pointed out: ‘A faith that does not create culture is a useless faith.’”
In a Jan. 16, 1982, speech, John Paul II said: “A faith that does not become culture is a faith that is not fully accepted, not entirely thought out, not faithfully lived.”
For the president of ConFamilia, “Mexico has stopped being a country of practicing Catholics and has become one of simply baptized people; and when a Catholic doesn’t live his faith in the outside world, that is, outside his home and his parish, those who dominate the world take control.”
Dabdoub considered Sheinbaum’s victory to be “a brutal threat” to the defense of life, family, and freedoms, since she has “a radical progressive agenda.”
‘Formation and serious work are needed’
For Father Hugo Valdemar, who for 15 years headed the communications office of the Primatial Archdiocese of Mexico when Cardinal Norberto Rivera led the archdiocese, “Catholics must learn that social media are not enough to really influence; serious formation and work are needed, otherwise everything remains up in the air.”
“The big problem is that we haven’t been seriously forming the laity, and nothing is being done to do so,” he told ACI Prensa. However, he noted that with a Sheinbaum administration, “the Church is not in danger. I don’t see an adverse climate, much less persecutory, and Christian values have been violated for a long time.”
What’s next in the battle for life and family?
Pilar Rebollo, director of the Steps for Life platform, pointed out that Sheinbaum’s election “means much more work” for pro-lifers: “It requires us to be united, it requires us to be coordinated,” anticipating possible “frontal attacks on what we know as our values that are foundational.”
Rebollo also emphasized the importance of serving underserved and vulnerable populations, which, she considered, were key to Sheinbaum’s victory. This, she said, must be done “not out of a desire for numbers but zeal for souls, a desire to [heal] wounds, zeal for humanity, to see Christ in others.”
It should be noted that all three candidates for president — Sheinbaum, Xóchitl Gálvez, and Jorge Álvarez Máynez — backed the legalization of abortion and the LGBTQ policy agenda, so Mexican voters had no real alternative to vote for a pro-life and pro-family candidate.
Sheinbaum is the first person of Jewish ancestry to be elected to Mexico’s presidency. In February of this year, she visited Pope Francis at the Vatican, where she asked him to bless a rose wrought in silver by a Mexican artisan. She later presented it to the rector of the Basilica Shrine of Our Lady of Guadalupe in Mexico City.
Jason Poblete of the Global Liberty Alliance anticipates that Claudia Sheinbaum will govern under the shadow of the current president and his leftist party. Credit: EWTN News Nightly/Screenshot
During her campaign, Sheinbaum was seen wearing a skirt bearing the image of the revered Virgin of Guadalupe. According to Jason Poblete of the Global Liberty Alliance, Sheinbaum also wore a rosary around her neck at a public event. He and others suggested that this was an act of demagoguery intended to appeal to Catholics, who comprise approximately 78% of the country’s population.
Sheinbaum, 61, holds a doctorate in physics specializing in energy and taught at Mexico’s National Autonomous University. Her political militancy began during her student years, joining a group that became the founding youth movement of the socialist Party of Democratic Revolution. She later joined the ruling Morena party. She has been described as a climate activist, having been part of a Nobel Prize-winning commission advising the United Nations on climate change.
Sheinbaum’s tenure as Mexico City mayor was marked by progressive initiatives. For example, the World Economic Forum, led by Klaus Schwab, noted that as mayor she ended public school policy requiring gender-appropriate uniforms for children. Sheinbaum said: “The era when girls had to wear a skirt and boys had to wear trousers has been left behind; I think that’s passed into history,” and added: “Boys can wear skirts if they want and girls can wear pants if they want.”
While she did not raise the issue during her campaign, Sheinbaum’s Morena party is a firm supporter of abortion. The newly-elected congress will be seated in September, one month before Sheinbaum’s inauguration, thus allowing incumbent president López Obrador an opportunity to push through his legislative initiatives.
Poblete told “EWTN News Nightly” that the 2024 election may have led to a Morena majority in Mexico’s Congress, which has vowed to amend the constitution in order for Mexican Supreme Court justices to be elected by popular ballot, thereby confirming partisan control of the heretofore independent judiciary, which would rule on issues such as abortion and matters of gender ideology. He fears that Sheinbaum will govern under the shadow of the current president and his leftist party.
This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.
Members of the Sts’ailes First Nation at Holy Rosary Cathedral last year for the first Mass to integrate a First Nation language. A Cardus report presents the voices of Indigenous Canadians speaking about their faith and distinguishing it from the traditional spirituality they’re often associated with. / Photo courtesy Nicholas Elbers, 2022
Vancouver, Canada, May 17, 2023 / 14:15 pm (CNA).
A groundbreaking report published by the Ottawa-based Cardus Institute has given voice to Indigenous Canadians who are frustrated by secular society’s unawareness of — or unwillingness to accept — the fact that almost half of them are Christian.
“I find that insulting to Indigenous people’s intelligence and freedom,” Catholic priest Father Cristino Bouvette said of the prejudice he regularly encounters.
Bouvette, who has mixed Cree-Métis and Italian heritage and now serves as vicar for vocations and Young Adults in the Diocese of Calgary, was one of 12 individuals interviewed by Cardus for the report “Indigenous Voices of Faith.”
Father Deacon Andrew Bennett, left, leads a post-production discussion by Indigenous Voices of Faith participants. Photo courtesy of Cardus
Prejudice against Indigenous Christians has become so strong, even inside some Indigenous communities, “that Indigenous Christians in this country right now are living in the time of new martyrdom,” Bouvette said.
Although that martyrdom may not cost them their lives, “they are ostracized and humiliated sometimes within their own communities if they openly express their Christian or Catholic faith.”
Statistics Canada reported last year that the 2021 census found that 850,000, or 47%, of Canada’s 1.8-million Indigenous people identify as Christian and that more than a quarter of the total report they are Catholic. Only 73,000, or 4%, of Indigenous people said they adhere to traditional Indigenous spiritual beliefs.
In a new report, Cardus wants to “amplify the voices of Indigenous Canadians speaking for themselves about their religious commitments, which sometimes clash with the typical public presentation of Indigenous spirituality.” Photo courtesy of Cardus
Ukrainian Catholic Deacon Andrew Bennett, program director for Cardus Faith Communities, conducted the interviews for the think tank last fall. He published his report in March at a time when Canadian mainstream media and many political leaders continued to stir division and prejudice through misleading commentary about abandoned cemeteries at Indian Residential Schools.
The purpose of the report, he writes, “is to affirm and to shed light on the religious freedom of Indigenous peoples to hold the beliefs and engage in the practices that they choose and to contextualize their faith within their own cultures.”
Too often, however, “the public narrative implies, or boldly declares, that there’s a fundamental incompatibility between Indigenous Canadians and Christianity or other faiths,” Bennett said. “[M]any Indigenous Canadians strongly disagree with those narratives.”
Father Bouvette is clearly one of those.
“We did not have Christian faith imposed upon us because of [my Indigenous grandmother’s] time in the residential school or her father’s time in the trade school that he was sent to,” Bouvette said. “No, it was because our family freely chose to receive the saving message of Jesus Christ and lived it and had continued to pass it down.”
Bouvette said his “grandmother was not tricked into becoming something that she didn’t want to be, and then tricked into staying that way for 99 years and 11 months of her life. She was a Christian from the day of her birth, and she remained a Christian until the day of her death. And so that was not by the consequence of some imposition.”
Nevertheless, Canadians continue to labor under a prejudice holding the opposite view. “I do believe that probably the majority of Canadians at this time, out of some mistaken notion of guilt for whatever their cultural or ethnic background is, think they are somehow responsible for Indigenous people having had something thrust upon them that they didn’t want,” Bouvette said.
“We did not have Christian faith imposed upon us,” Father Cristino Bouvette says in a Cardus report on Indigenous faith. Photo courtesy of Cardus
“But I would say, give us a little more credit than that and assume that if there is an Indigenous person who continues to persevere in the Christian faith it is because they want to, because they understand why they have chosen to in the first place, and they remain committed to it. We should be respectful of that.”
The executive director of the Catholic Civil Rights League, Christian Elia, agrees and says society should grant Indigenous Catholics the respect and personal agency that is due all Canadians.
“Firstly, I am not an Indigenous person, so I cannot speak for our Indigenous brothers and sisters, but neither can non-Indigenous secularists who choose to ignore that Indigenous people in Canada continue to self-identify as Christian, the majority of these Catholic,” Elia said in an interview with The B.C. Catholic.
He said his organization has heard from many Indigenous Catholics who are “growing weary of the ongoing assumption that somehow they have been coerced into the faith, that it is inconceivable that they wish to be Catholic. This condescending attitude must stop.”
Deacon Rennie Nahanee, who serves at St. Paul’s Indian Church in North Vancouver, was another of the 12 whom Bennett interviewed. A cradle Catholic and member of the Squamish First Nation, Deacon Nahanee said there is nothing incompatible with being both an authentic Indigenous person and a Catholic.
“I’m pretty sure we had a belief in the Creator even before the missionaries came to British Columbia,” he said. “And our feelings, our thoughts about creation, the way that we lived and carried out our everyday lives, and the way that we helped to preserve the land and the animals that we used for food, our spirituality and our culture, were similar to the spirituality of the Catholic Church.”
“I believe that’s why our people accepted it. I don’t think anybody can separate themselves from God, even though they say so.”
Interviewed later by The B.C. Catholic, Nahanee said he is not bothered by the sort of prejudice outlined by Bouvette. “People are going to say or do what they want,” he said.
Voices of Indigenous Christianity
Bennett, program director of Cardus Faith Communities, interviewed 12 Indigenous Canadians, most of them Christian, about their religious commitments, “which often clash with the typical public presentation of Indigenous spirituality.” Here is a selection of some of their comments:
Tal James of the Penelakut First Nation in Nanaimo spoke about the relationship between Indigenous culture and his Christian faith:
Tal James and wife Christina. Photo courtesy of Project 620 – James Ministry
“I think … that our [Indigenous] cultures were complete, and in Jesus they’re more complete. I think that’s a big thing and a big step for a lot of us. You’re going to have a lot of non-Indigenous people look at you and question your actions based on your Aboriginal heritage. Don’t take that to heart. They’re the ignorant ones who don’t want you to flourish. Those of you who are Christians, First Nations Christians, you come to the table with the same gifting that non-Aboriginal people have. For them to say, ‘We want to make room for you at the table,’ correct them. You are already at the table, and encourage them to step back and allow your gifts to flourish. Because it’s one in the same spirit.”
Rose-Alma McDonald, a Mohawk from Akwesasne, which borders New York, Ontario, and Quebec, talked about re-embracing her Catholic faith:
Rose-Alma McDonald. Photo courtesy of Cardus
“I surprised everybody, including myself, in terms of embracing Catholicism after 20 years away. So I’ve had a few epiphanies in the sense that this is why my mother made me do so much in the church growing up. When I’m working, volunteering, and doing stuff in the church, I remember that. I keep remembering I’m Catholic and I’m still Catholic. I will stay Catholic because of the way I was raised.”
Jeff Decontie, a Mohawk from the Algonquin First Nations who lives in Ottawa, talked about being a person of faith in a secular world:
Jeff Decontie. Photo courtesy of Cardus
“Secular worldviews can sort of eat up everything around them and accept a whole wide range of beliefs at the same time. For example, you have the prevailing scientific thinking alongside New Age believers, and people in society just accept this, saying, ‘Oh, whatever it is you believe in, all religions lead to the same thing.’ No one questions it. How can these contradictions coexist? … Then we ask an [Indigenous] elder to lead prayer? Any other religion would be a no-no, but you can ask for an elder who’s going to pray a generic prayer to some generic Creator, and it’s not going to ruffle any feathers. I think that’s the danger of secular thought creeping into Canada: It goes unnoticed, it’s perceived as neutral, but at the same time it’s welcoming a whole wide range of beliefs. And it doesn’t just influence Indigenous thought. It’s influencing Christianity.”
Rosella Kinoshameg, a member of the Wikwemikong Reserve on Manitoulin Island in Ontario, spoke about being Indigenous and Catholic:
Rosella Kinoshameg. Photo courtesy of the Catholic Register
“Well, I can’t change being Indigenous. That’s something that is me. I can’t change that. But to believe in the things that I was taught, the traditional things, the way of life and the meanings of these things, and then in a church, well, those things help one another and they make me feel stronger.”
This article was originally published May 10, 2023, in The B.C. Catholic, a weekly publication serving the Catholic community in British Columbia, Canada, and is reprinted here on CNA with permission.
How does preserving a Catholic identity and mission involve offering euthanasia on the premises?
We really have to think twice when we condemn some Catholics under Nazism for being more concerned with their own self preservation than taking a stand against evil. This was how it began.
How does preserving a Catholic identity and mission involve offering euthanasia on the premises?
We really have to think twice when we condemn some Catholics under Nazism for being more concerned with their own self preservation than taking a stand against evil. This was how it began.